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DISCOURSE XXVI.

That the Unity of the Church is carefully maintained by all those who are fincere Chriftians.

PHIL. ii. 15, 16.

Let as many of us therefore as be perfect, be thus minded and if in any thing ye be otherwise minded, God fhall reveal even this unto you.

Nevertheless, whereto we have already attained, let us walk by the fame rule, let us mind the fame things.

T

He fubftance of these words may be gathered ed up in these four propofitions..

I. There is that in religion, which is neceffary and determined, fixt and immutable, clear and perfpicuous; about which good men, they who are of growth and proficiency in religion, do not differ. As many as are perfect are thus minded.

II. There is also in religion that which is not fo neceffary, and immutable, clear and plain; in which good men may happen to be otherwise minded, one than another: or otherwise than ought to be. If any be otherwife minded.

III. There is reason to think that God will bring out of particular mistake him that is right in the main. God fhall reveal even this unto you.

IV. They who agree in the main, but differ in other particulars, ought nevertheless to hold together as if they were in all things agreed; to walk by the fame rule, to mind the fame things.

I am come to the last of these propofitions.

Nevertheless, though God hath not cleared up all things to feveral understandings though in all things concerning religion, we are not agreed, as understanding alike God hath not yet declared in particular, the truth of that wherein we differ, which in time it may be hoped he will: nevertheless whereunto ye have already attained ;) as being come to a state of religion; as having made fome progress and proficiency; being arrived towards perfection : walk by the fame rule) of faith and good life where_ in they who are fincere and honest understand themfelves alike; which is in itself certain and determinate things of reafon and scripture, given out by the spirit, and attefted by the fpirit. the fame things.) Live according to the rule of faith and holiness; in hearty love and good-will. Be like-minded, having the fame love, being of one accord, of one mind, Phil. ii. 2. There is harmony, concord and agreement; notwithstanding difference in fome apprehenfions, in all degrees of perfection.

Mind

1. This is a reprefentation of the heavenly ftate, a true refemblance of it: it fpeaks the motion of the lower world, proportionable to the motion of the higher world: the two ftates fymmetral, of like measures; concentrical, meeting in one point. 'Tis the new Jerufalem come down from heaven: devout fouls afcending in a cloud, upon a call from hea

ven. Rev. xi. 12. Come up hither. For they are come into one fpirit; are become as one and the fame in. ħabitants; all enmity subdued and vanquished, 1 Cor. xv. 25. In heaven it is God all in all. So it will be in the confummation of all things; when all things fhall be fubdued unto him, that God may be all in all, I Cor. xv. 28. This is the communication of God to the world, heaven's bleffing and influence; on earth peace, good-will among men. There is no difcord in heaven; no cause of offence there. The felfifh and froward, who are the disturbers and. incendiaries, are in a worldly ftate, are not naturalized to heaven. But 'tis rational, and to be expected; that there should be accord here upon earth among men, who are citizens of heaven, Phil. iii. 20. account their names registred there ; who look upon themselves as now belonging to that place, and in due time to come thither. Fellow-travellers and countrymen, when abroad, are glad one of another, are faithful and kind each to other.

2. 'Tis the cause of religion, and natural to the regenerate state, James iii. 17. The wisdom which is from above, is first pure, and then peaceable, gentle and eafy to be entreated, full of mercy and good fruits. If religion attains not this effect, it is barren and ineffectual; it is not in truth, but only pretended: there must be inward compofure, and outward good behaviour. The Pfalmift makes a good explication of religion in the subject, Pfal. cxxxi. 1, 2. My heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, or in things too high for me. I behave and quiet myself as a child. Religi

on

on doth bridle evil defires: doth fubdue and moderate the exorbitancies and unruliness of mens fpirits. The profane and irreligious are boisterous, tempeftuous within themselves are stormy and clamorous, are in darkness, diforder and confufion, through paffion, inordinacy of appetite, are ground between contrary affections, as corn between mill-ftones : whereas the work of religion is to calm and quiet, to content and fatisfy, to make gentle, and to compose the rolling tumbling mind of man.

If a man be not far better-natur'd towards God and all the world, more kind and loving to men ; more at peace within himself after his regeneration than before; there hath been motion, without a form introduced; which in nature is monftrous and abortive.

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'Tis a fcandal to the world, where profeffors of religion do not agree: either it makes strangers to it call the thing in question, (as Pilate did, what is truth) who will let all alone till they be agreed: or else they think that they are all malæ fidei poffeffores, no natural parents, because they are for divifion no rightful owners, all thieves, because of their several interests and shares. Truth being fingle if men did meet in truth they would be united. 'Tis a fign the cause is not right and undoubted, when the maintainers of it do fo interfere, go fuch This hath tired out the best grofs ways to work. of men, wearied them out of the world. Goodtempered Melancton's fatisfaction, when he came to die was, that he fhould be freed from the temptations to fin, from the troubles of the world, and from

the

the fury of theologues, from quarrelsome persons in matters of religion, as vexatious and troublesome as either of the former. 'Twas Origen's argument against Celfus, that through the virtue and efficacy of the christian religion, the state of the church was calm and quiet; whereas other states were turbulent. 2 Cor. xii. 20. Left when I come, I fhould not find you fuch as I would: left there be debates, envyings, wraths, ftrifes, backbitings, whisperings, fwellings, tumults. The works of the flesh are, hatred, variance, emulations, wrath, ftrife, feditions, herefies, envyings, murder, Gal v. 22. But the fruits of the Spirit are love, peace, long-fuffering, gentleness, meekness, goodness.

3. 'Tis the conversation of christians each with other for mutual gain and advantage.. (1.) For fpiritual edification. Whereas if variance and contests obtain, there will be alienation of hearts and affections, a fufpenfion of all chriftian acts; there will be neither prayer nor difcourfe: whereas they who are religious, they that fear the Lord shall speak often to one another, Mal. iii. 26. (2.) This is for their better fubfiftence in an evil world. Foreign oppofition and force cannot do the mischief that internal feuds and treachery may. (3.) There is more hearts eafe and quiet of mind. 'Tis burdenfome to live out of love and good-will: the mind is still contriving defence or offence: and fo not vacant towards the highest and noblest objects.

4. This prevents all mischiefs which infest human fociety. Such as, (1.) Sidings one against another; part-takings, and factions. (2.) Falfe

fufpicions,